四部律并論要用抄 1.6.4

1.6.4

何故大尼取比丘為師。 式叉沙彌尼不取也　答。 女無獨志。 是故聖制。 受大戒要取大僧作師。 或叉摩那尼及沙彌尼。 初始出家年幼志弱。 但依大尼為師。 諮承學戒。 不須大僧　問。 受六法時更須請和上不　答。 不須。 何以然。 式叉摩那但於十戒中增學其六八。 未是易位故不須請。 又四部律皆言。 眼見耳不聞處。 若對面作羯磨者。 不成受六法得罪　問。 有人言。 大比丘尼得禮沙彌。 是如法不　答。 此人不解律相。 妄作是說。 何以故。 四分律房舍揵度中。 佛自為諸比丘制於敬法。 小沙彌應禮大沙彌尼。 何況大比丘尼而不禮也。 何者不應禮十三難人。 三舉人滅擯人非法語人。 如是等人不應禮。 禮者彼此俱得罪耳　次明捨戒法。 然戒是淨法應請昇累表。 是故僧尼五眾護持佛戒。 寧死不犯。 若故犯者不如本不出家也。 何以故。 自壞道法。 污辱師僧。 穢亂三寶。 欺負四思。 不消信施益。 罪尤多。 若人煩惱迫心。 樂道情薄。 苟欲為惡不能遮止者。 佛言。 聽捨戒還家。 不得倚傍佛法。 違犯清禁也。 若欲捨戒者。 當向一大比丘。 故䠒跪合掌。 作如是言。 大德一心念。 我比丘某甲。 今捨大還作白衣。 願大德境。 我是白衣。 如是三說。 若欲留五戒者。 當言。 還作優婆塞。 若欲留十戒。 當言。 還作沙彌。 願大德憶。 我是沙彌。 本從僧受得戒。 今還應如法還僧。 僧便證知。 此推之不得對餘人而捨也（若比丘尼還尼捨）若捨戒已還樂佛法出家者。 還聽出家。 尼則不聽。 何以故。 十誦律中。 因白衣見比丘尼還俗便譏呵言。 此比丘尼先曾敬我法。 中問為我所敬。 今復敬我。 無有正定。 諸比丘以是事白佛。 佛言。 若比丘尼一返戒。 不復聽出家受大戒。

"Why do fully ordained nuns take monks as teachers, while śikṣamāṇās and śrāmaṇerikās do not?" Answer: "Women lack independent resolve; therefore the Sage instituted that in receiving the upasampadā, one must take a monk as teacher. But śikṣamāṇās and śrāmaṇerikās have just left the household life, are young in years and weak in resolve, so they only rely on senior nuns as teachers to seek instructions and study the precepts, without requiring monks." Question: "When receiving the six dharmas, is it necessary to further request an upādhyāyikā or not?" Answer: "It is not necessary. Why is this so? The śikṣamāṇā merely trains further in six of the ten precepts; this is not yet a change of status, hence no request is needed. Furthermore, all four Vinayas state that it must be done where one is visible to sight but out of earshot; if the karman is performed face-to-face, the reception of the six dharmas is invalid and an offense is incurred." Question: "Some say that a fully ordained nun may pay homage to a śrāmaṇera; is this according to the Dharma or not?" Answer: "This person does not understand the vinaya principles and makes such an assertion falsely. Why? In the Khandhaka on Dwellings of the Caturvargika-vinaya, the Buddha himself instituted the rules of reverence for the monks: junior śrāmaṇeras should pay homage to senior śrāmaṇerikās, how much more so should they not pay homage to fully ordained nuns? Who should not be paid homage to? Persons with the thirteen impediments, persons subject to the three formal motions of suspension, expelled persons, and persons who speak contrary to Dharma—such persons should not be paid homage to; if one pays homage to them, both parties commit an offense." Next is explained the method of relinquishing the precepts: Precepts are pure dharmas that should carry one beyond entanglements; therefore the five groups of monks and nuns protect and maintain the Buddha's precepts, preferring death to transgression. If one intentionally violates them, it would have been better not to have left the household in the first place. Why? One ruins the Path's dharmas oneself, dishonors the teacher and the saṃgha, defiles and disorders the Three Jewels, betrays the four kinds of kindness, fails to assimilate the offerings of the faithful, and commits exceedingly heavy offenses. If a person is oppressed in mind by afflictions, has little inclination toward the Path, and recklessly desires evil without being able to stop, the Buddha said: He is permitted to relinquish the precepts and return home, and must not lean upon the Buddha's Dharma while violating the pure prohibitions. If one wishes to relinquish the precepts, one should go before a senior monk, kneel with palms joined, and say: "Venerable One, with single-minded attention, I, monk so-and-so, now relinquish the upasampadā and return to being a white-robed layperson; may the Venerable One know that I am a white-robed layperson." Saying this three times. If one wishes to retain the five precepts, one should say, "return to being an upāsaka." If one wishes to retain the ten precepts, one should say, "return to being a śrāmaṇera; may the Venerable One remember that I am a śrāmaṇera." Having originally received the precepts from the saṃgha, now one should return them to the saṃgha according to Dharma, and the saṃgha will verify and witness it. From this it follows that one cannot relinquish them before other persons (if a bhikṣuṇī, she returns and relinquishes them before nuns). If after relinquishing the precepts one again takes joy in the Buddha's Dharma and seeks to leave household life, one is permitted to leave household life again. For nuns, it is not permitted. Why? In the Daśādhyāya-vinaya, because laypeople, seeing a nun return to lay life, ridiculed her saying, "This nun previously respected our teachings, later she was respected by us, and now she respects us again; she has no firm determination." The monks reported this matter to the Buddha. The Buddha said: "If a bhikṣuṇī once returns her precepts, she is no longer permitted to leave household life and receive the upasampadā."